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life and to have to keep trust of 'Karma' in worldly connected life is defensive of agitation. The present transformation of every being's life is going on according to his 'Karmas' done previously, having had such a reaction on, 'don't do agitation', to have to keep belief of 'Karma', this very is the basis to make life full of pleasure.
86. Auspicious 'Karmas' have to be done for purification of the mind but having done 'Karma', realisation of substance means obtainment of self doesn't happen to be, on the contrary obtainment or accomplishment of self form in fact takes place with thought, thinking, discretion of self-non self only. Till millions of birth the being having done even millions of 'Karmas' can not obtain self form though by dint of them purity of mind happens to be inevitably.
87. With diacriticai knowledge on having discretion of senseless
and conscious elements that fire identical to self knowledge happens to be expressed that knowledge exterminates all 'Karmas' produced by ignorance.
88.
Existence of substance is eternal everlststing, none of the substance ever happens to be borne neither gets destroyed that means existence of the substance never happens to be destroyed, merely change occurs to be in their positions, which is called transformation. Our sight rests on synonymous transformation therefore we continue to remain to be sorrowful. But might there be sight of nature to exist, then would have been happy this very moment.
89. That being who has been considering good or bad in birth successions only does malice enmity, he is ignorant. And one who having had retained existence of equality amongst birth successions, does accomplishment, worship of nature, he is learned.
138 Chintan Vaibhawa
८६.
८७.
शुभ कर्म चित्त की शुद्धि के लिये किये जाते हैं किन्तु कर्म करने से वस्तु अर्थात् आत्मोपलब्धि नहीं होती, आत्म स्वरूप की सिद्धि तो विचार, चिंतन भेदज्ञान पूर्वक ही होती है। करोड़ों जन्म तक जीव करोड़ों कर्म करके भी स्वरूप को प्राप्त नहीं कर सकता, इनसे चित्त शुद्धि अवश्य होती है।
भेदज्ञान पूर्वक जड़-चेतन का विवेक होने पर जो आत्म बोध रूपी अग्नि प्रगट होती है वह अज्ञान जनित समस्त कर्मों को जड़ मूल से नष्ट कर देती है।
८८. वस्तु का अस्तित्व अजर-अमर है, कोई भी वस्तु न कभी उत्पन्न होती है और न नष्ट होती है अर्थात् वस्तु का अस्तित्व कभी नष्ट नहीं होता, मात्र अवस्थाओं में परिवर्तन होता है जिसे पर्यायी परिणमन कहते हैं । हमारी दृष्टि पर्यायी परिणमन पर रहती है इसलिए हम दुःखी बने रहते हैं, स्वभाव दृष्टि हो तो इसी क्षण सुखी हो जायें।
८१. जो जीव पर्यायों में ही अच्छा-बुरा मानता रहता है राग-द्वेष करता है, वह अज्ञानी है और जो पर्यायों में समभाव धारण कर स्वभाव की साधना-आराधना करता है वह ज्ञानी है।
चिंतन वैभव [39]
